The ancient inhabitants of Teneriffe considered it necessary to have a child formally asperged by a priestess before acknowledging it as a member of the family,[239] and some such rite was prevalent in many tribes. It was in one sense an initiation, as it was with the neophytes of the mysteries of Mithras, who, according to Tertullian, were baptised upon entering the novitiate. In another, it would seem to have been a purification from inherited sin, in which sense it was practised by the Nahuas of Mexico and the Quichuas of Peru. With the Mayas of Yucatan, it was in common usage and was known by the significant name, “the second birth.”[240] _2. Relating to the Name_.—The Name, as we have already seen, was looked upon as a part of the person, one of his forms or modes of life. Very generally, its selection was a matter of religious moment, and accompanied with solemn ceremonies. A person might have many names, but there was one which was taken from or referred to his or her tutelary spirit, and this was holy and not to be lightly used. Among the Nahuas this was generally announced by the priest on the seventh day after birth, but as it would be profane to speak it constantly, another was employed for ordinary conversation. The Algonquin children, says one who lived among them long, are taught by their mothers not to divulge their real names, lest by so doing they should offend the personal god who has taken them under his protection.[241] When a babe, among the Seminoles of Florida, was about a fortnight old, the mother took it in her arms and walked three times around the public square of the village, calling aloud the name given it; but this name was not that by which it was later known; and “they were always averse to telling it.”[242] With some tribes, as the Choctaws, the idea of profanity existed only if the person himself spoke his name; so that, “it is impossible to get it from him unless he has an acquaintance present, whom he will request to tell it for him.”[243] Analogous customs abound in early religions and many of them survive in modern folk-lore.[244] In some instances the American Indian would exchange his name for that of a friend, or extend to him his name; a rare and high sign of amity, as it signified that the receiver was thus placed under the guardianship of the same tutelar deity. This custom extended widely throughout the island world of the Pacific and among many primitive peoples. It has often been noted, but its peculiarly religious meaning has generally been misunderstood. That certain names are auspicious and others inauspicious is a belief that belongs everywhere to mankind in the primitive stage of thought. But it is curious to note that while generally the auspicious names are those of sweet sound and favourable sense, in Tonkin, Siam, and some other regions ugly and unpleasant names are preferred, because these will frighten away the evil spirits.[245]